大般若波羅蜜多經

04

Furthermore, Blessed One! If a great bodhisattva who has newly begun to train in the Great Vehicle, relying upon the prajnaparamita, meditation, diligence, patient acceptance, ethical discipline, and generosity, gives rise to this perception: Such prajnaparamita does not make the emptiness of the internal greater or smaller;

nor does it make the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of the ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence greater or smaller.

It does not cause the emptiness of the internal to be gathered together or dispersed; nor does it cause the emptiness of the external, up to and including the emptiness of the self-nature of nonexistence, to be gathered together or dispersed. It does not make the emptiness of the internal limited or unlimited; nor does it make the emptiness of the external, up to and including the emptiness of the self-nature of nonexistence, limited or unlimited.

It does not make the emptiness of the internal broad or narrow; nor does it make the emptiness of the external, up to and including the emptiness of the self-nature of nonexistence, broad or narrow. It does not make the emptiness of the internal powerful or powerless; nor does it make the emptiness of the external, up to and including the emptiness of the self-nature of nonexistence, powerful or powerless. Blessed One, because that great bodhisattva gives rise to this perception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly begun to train in the Great Vehicle, relying upon the prajnaparamita, meditation, diligence, patient acceptance, ethical discipline, and generosity, gives rise to this perception: Such prajnaparamita does not make suchness greater or smaller; nor does it make the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the realm of reality, the realm of space, or the inconceivable realm greater or smaller.

It does not cause suchness to be gathered together or dispersed; nor does it cause the dharma-dhatu, up to and including the inconceivable realm, to be gathered together or dispersed. It does not make suchness limited or unlimited; nor does it make the dharma-dhatu, up to and including the inconceivable realm, limited or unlimited. It does not make suchness broad or narrow; nor does it make the dharma-dhatu, up to and including the inconceivable realm, broad or narrow.

It does not make suchness powerful or powerless; nor does it make the dharma-dhatu, up to and including the inconceivable realm, powerful or powerless. Blessed One, because that great bodhisattva gives rise to this perception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly begun to train in the Great Vehicle, relying upon the prajnaparamita, meditation, diligence, patient acceptance, ethical discipline, and generosity, gives rise to this perception: Such prajnaparamita does not make the Noble Truth of suffering greater or smaller; nor does it make the Noble Truths of the origin of suffering, its cessation, and the path greater or smaller.

It does not cause the Noble Truth of suffering to be gathered together or dispersed; nor does it cause the Noble Truths of the origin of suffering, its cessation, and the path to be gathered together or dispersed. It does not make the Noble Truth of suffering limited or unlimited; nor does it make the Noble Truths of the origin of suffering, its cessation, and the path limited or unlimited. It does not make the Noble Truth of suffering broad or narrow; nor does it make the Noble Truths of the origin of suffering, its cessation, and the path broad or narrow.

It does not make the Noble Truth of suffering powerful or powerless; nor does it make the Noble Truths of the origin of suffering, its cessation, and the path powerful or powerless. Blessed One, because that great bodhisattva gives rise to this perception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly begun to train in the Great Vehicle, relying upon the prajnaparamita, meditation, diligence, patient acceptance, ethical discipline, and generosity, gives rise to this perception: Such prajnaparamita does not make the four meditative absorptions greater or smaller; nor does it make the four immeasurables or the four formless concentrations greater or smaller.

It does not cause the four meditative absorptions to be gathered together or dispersed; nor does it cause the four immeasurables or the four formless concentrations to be gathered together or dispersed. It does not make the four meditative absorptions limited or unlimited; nor does it make the four immeasurables or the four formless concentrations limited or unlimited. It does not make the four meditative absorptions broad or narrow; nor does it make the four immeasurables or the four formless concentrations broad or narrow.

It does not make the four meditative absorptions powerful or powerless; nor does it make the four immeasurables or the four formless concentrations powerful or powerless. Blessed One, because that great bodhisattva gives rise to this perception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly begun to train in the Great Vehicle, relying upon the prajnaparamita, meditation, diligence, patient acceptance, ethical discipline, and generosity, gives rise to this perception: Such prajnaparamita does not make the eight liberations greater or smaller; nor does it make the eight spheres of mastery, the nine successive concentrations, or the ten totalities greater or smaller.

It does not cause the eight liberations to be gathered together or dispersed; nor does it cause the eight spheres of mastery, the nine successive concentrations, or the ten totalities to be gathered together or dispersed. It does not make the eight liberations limited or unlimited; nor does it make the eight spheres of mastery, the nine successive concentrations, or the ten totalities limited or unlimited. It does not make the eight liberations broad or narrow; nor does it make the eight spheres of mastery, the nine successive concentrations, or the ten totalities broad or narrow.

It does not make the eight liberations powerful or powerless; nor does it make the eight spheres of mastery, the nine successive concentrations, or the ten totalities powerful or powerless. Blessed One, because that great bodhisattva gives rise to this perception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle, relying upon the prajnaparamita of wisdom, meditative concentration, diligence, patient endurance, moral discipline, and generosity, gives rise to this conception: Such prajnaparamita neither enlarges nor diminishes the four foundations of mindfulness; neither does it enlarge nor diminish the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, or the eight factors of the Noble Path; it neither brings the four foundations of mindfulness together nor disperses them; neither does it bring together nor disperse the four right efforts through the eight factors of the Noble Path;

it neither makes the four foundations of mindfulness limited nor unlimited; neither does it make the four right efforts through the eight factors of the Noble Path limited or unlimited; it neither makes the four foundations of mindfulness broad nor narrow; neither does it make the four right efforts through the eight factors of the Noble Path broad or narrow; it neither makes the four foundations of mindfulness powerful nor powerless; neither does it make the four right efforts through the eight factors of the Noble Path powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle, relying upon the prajnaparamita of wisdom, meditative concentration, diligence, patient endurance, moral discipline, and generosity, gives rise to this conception: Such prajnaparamita neither enlarges nor diminishes the gateway to liberation through emptiness; neither does it enlarge nor diminish the gateways to liberation through signlessness and wishlessness; it neither brings the gateway to liberation through emptiness together nor disperses it; neither does it bring together nor disperse the gateways to liberation through signlessness and wishlessness; it neither makes the gateway to liberation through emptiness limited nor unlimited;

neither does it make the gateways to liberation through signlessness and wishlessness limited or unlimited; it neither makes the gateway to liberation through emptiness broad nor narrow; neither does it make the gateways to liberation through signlessness and wishlessness broad or narrow; it neither makes the gateway to liberation through emptiness powerful nor powerless; neither does it make the gateways to liberation through signlessness and wishlessness powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle, relying upon the prajnaparamita of wisdom, meditative concentration, diligence, patient endurance, moral discipline, and generosity, gives rise to this conception: Such prajnaparamita neither enlarges nor diminishes the five kinds of eyes; neither does it enlarge nor diminish the six superknowledges; it neither brings the five kinds of eyes together nor disperses them; neither does it bring together nor disperse the six superknowledges; it neither makes the five kinds of eyes limited nor unlimited; neither does it make the six superknowledges limited or unlimited; it neither makes the five kinds of eyes broad nor narrow; neither does it make the six superknowledges broad or narrow;

it neither makes the five kinds of eyes powerful nor powerless; neither does it make the six superknowledges powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle, relying upon the prajnaparamita of wisdom, meditative concentration, diligence, patient endurance, moral discipline, and generosity, gives rise to this conception: Such prajnaparamita neither enlarges nor diminishes the ten powers of a Buddha; neither does it enlarge nor diminish the four fearlessnesses, the four unobstructed analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha; it neither brings the ten powers of a Buddha together nor disperses them; neither does it bring together nor disperse the four fearlessnesses through the eighteen unique qualities of a Buddha;

it neither makes the ten powers of a Buddha limited nor unlimited; neither does it make the four fearlessnesses through the eighteen unique qualities of a Buddha limited or unlimited; it neither makes the ten powers of a Buddha broad nor narrow; neither does it make the four fearlessnesses through the eighteen unique qualities of a Buddha broad or narrow; it neither makes the ten powers of a Buddha powerful nor powerless; neither does it make the four fearlessnesses through the eighteen unique qualities of a Buddha powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle, relying upon the prajnaparamita of wisdom, meditative concentration, diligence, patient endurance, moral discipline, and generosity, gives rise to this conception: Such prajnaparamita neither enlarges nor diminishes the quality of non-forgetfulness; neither does it enlarge nor diminish the nature of constant equanimity; it neither brings the quality of non-forgetfulness together nor disperses it; neither does it bring the nature of constant equanimity together nor disperse it; it neither makes the quality of non-forgetfulness limited nor unlimited; neither does it make the nature of constant equanimity limited or unlimited; it neither makes the quality of non-forgetfulness broad nor narrow;

neither does it make the nature of constant equanimity broad or narrow; it neither makes the quality of non-forgetfulness powerful nor powerless; neither does it make the nature of constant equanimity powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly entered the Great Vehicle, relying upon the prajnaparamita and the perfections of meditative concentration, vigor, patience, morality, and generosity, gives rise to this conception: “Such prajnaparamita neither enlarges nor diminishes the knowledge of all things; neither does it enlarge nor diminish the knowledge of the aspects of the path or the knowledge of all aspects.

It neither gathers nor disperses the knowledge of all things; neither does it gather nor disperse the knowledge of the aspects of the path or the knowledge of all aspects. It neither makes the knowledge of all things limited nor unlimited; neither does it make the knowledge of the aspects of the path or the knowledge of all aspects limited or unlimited. It neither makes the knowledge of all things broad nor narrow; neither does it make the knowledge of the aspects of the path or the knowledge of all aspects broad or narrow.

It neither makes the knowledge of all things powerful nor powerless; neither does it make the knowledge of the aspects of the path or the knowledge of all aspects powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this conception, they are not cultivating prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly entered the Great Vehicle, relying upon the prajnaparamita and the perfections of meditative concentration, vigor, patience, morality, and generosity, gives rise to this conception: “Such prajnaparamita neither enlarges nor diminishes any dharani gateway; neither does it enlarge nor diminish any samadhi gateway. It neither gathers nor disperses any dharani gateway; neither does it gather nor disperse any samadhi gateway.

It neither makes any dharani gateway limited nor unlimited; neither does it make any samadhi gateway limited or unlimited. It neither makes any dharani gateway broad nor narrow; neither does it make any samadhi gateway broad or narrow. It neither makes any dharani gateway powerful nor powerless; neither does it make any samadhi gateway powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this conception, they are not cultivating prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly entered the Great Vehicle, relying upon the prajnaparamita and the perfections of meditative concentration, vigor, patience, morality, and generosity, gives rise to this conception: “Such prajnaparamita neither enlarges nor diminishes a stream-enterer; neither does it enlarge nor diminish a once-returner, a non-returner, or an arhat. It neither gathers nor disperses a stream-enterer; neither does it gather nor disperse a once-returner, a non-returner, or an arhat.

It neither makes a stream-enterer limited nor unlimited; neither does it make a once-returner, a non-returner, or an arhat limited or unlimited. It neither makes a stream-enterer broad nor narrow; neither does it make a once-returner, a non-returner, or an arhat broad or narrow. It neither makes a stream-enterer powerful nor powerless; neither does it make a once-returner, a non-returner, or an arhat powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this conception, they are not cultivating prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly entered the Great Vehicle, relying upon the prajnaparamita and the perfections of meditative concentration, vigor, patience, morality, and generosity, gives rise to this conception: “Such prajnaparamita neither enlarges nor diminishes one approaching stream-entry or the fruit of stream-entry; neither does it enlarge nor diminish one approaching once-returning, the fruit of once-returning, one approaching non-returning, the fruit of non-returning, one approaching arhatship, or the fruit of arhatship.

It neither gathers nor disperses one approaching stream-entry or the fruit of stream-entry; neither does it gather nor disperse anything from one approaching once-returning through the fruit of arhatship. It neither makes one approaching stream-entry or the fruit of stream-entry limited nor unlimited; neither does it make anything from one approaching once-returning through the fruit of arhatship limited or unlimited. It neither makes one approaching stream-entry or the fruit of stream-entry broad nor narrow; neither does it make anything from one approaching once-returning through the fruit of arhatship broad or narrow.

It neither makes one approaching stream-entry or the fruit of stream-entry powerful nor powerless; neither does it make anything from one approaching once-returning through the fruit of arhatship powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this conception, they are not cultivating prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly entered the Great Vehicle, relying upon the prajnaparamita and the perfections of meditative concentration, vigor, patience, morality, and generosity, gives rise to this conception: “Such prajnaparamita neither enlarges nor diminishes a pratyekabuddha; neither does it enlarge nor diminish the fruition of pratyekabuddhahood. It neither gathers nor disperses a pratyekabuddha; neither does it gather nor disperse the fruition of pratyekabuddhahood.

It neither makes a pratyekabuddha limited nor unlimited; neither does it make the fruition of pratyekabuddhahood limited or unlimited. It neither makes a pratyekabuddha broad nor narrow; neither does it make the fruition of pratyekabuddhahood broad or narrow. It neither makes a pratyekabuddha powerful nor powerless; neither does it make the fruition of pratyekabuddhahood powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this conception, they are not cultivating prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly entered the Great Vehicle, relying upon the prajnaparamita and the perfections of meditative concentration, vigor, patience, morality, and generosity, gives rise to this conception: “Such prajnaparamita neither enlarges nor diminishes a great bodhisattva; neither does it enlarge nor diminish the practices of a great bodhisattva. It neither gathers nor disperses a great bodhisattva; neither does it gather nor disperse the practices of a great bodhisattva.

It neither makes a great bodhisattva limited nor unlimited; neither does it make the practices of a great bodhisattva limited or unlimited. It neither makes a great bodhisattva broad nor narrow; neither does it make the practices of a great bodhisattva broad or narrow. It neither makes a great bodhisattva powerful nor powerless; neither does it make the practices of a great bodhisattva powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this conception, they are not cultivating prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the prajnaparamita, meditation, vigor, patience, pure morality, and generosity paramitas, gives rise to this thought: “Such prajnaparamita neither enlarges nor diminishes the Tathagatas, Arhats, Perfectly and Completely Awakened Ones; neither does it enlarge nor diminish the unsurpassed awakening of the Buddhas. It neither causes the Tathagatas, Arhats, Perfectly and Completely Awakened Ones to gather together nor causes them to disperse; neither does it cause the unsurpassed awakening of the Buddhas to gather together nor cause it to disperse.

It neither makes the Tathagatas, Arhats, Perfectly and Completely Awakened Ones limited nor unlimited; neither does it make the unsurpassed awakening of the Buddhas limited nor unlimited. It neither makes the Tathagatas, Arhats, Perfectly and Completely Awakened Ones expansive nor narrow; neither does it make the unsurpassed awakening of the Buddhas expansive nor narrow. It neither makes the Tathagatas, Arhats, Perfectly and Completely Awakened Ones powerful nor powerless; neither does it make the unsurpassed awakening of the Buddhas powerful nor powerless,” then, Blessed One, because that great bodhisattva gives rise to this thought, the bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the prajnaparamita, meditation, vigor, patience, pure morality, and generosity paramitas, gives rise to this thought: “Such prajnaparamita neither enlarges nor diminishes any dharma; neither causes it to gather together nor causes it to disperse; neither makes it limited nor unlimited; neither makes it expansive nor narrow; and neither makes it powerful nor powerless,” then, Blessed One, because that great bodhisattva gives rise to this thought, the bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the prajnaparamita, meditation paramita, vigor paramita, patience paramita, pure morality paramita, and generosity paramita, gives rise to this thought: “Such prajnaparamita enlarges and diminishes form; it also enlarges and diminishes feeling, perception, volitional formations, and consciousness. It causes form to gather together and to disperse; it also causes feeling, perception, volitional formations, and consciousness to gather together and to disperse.

It makes form limited and unlimited; it also makes feeling, perception, volitional formations, and consciousness limited and unlimited. It makes form expansive and narrow; it also makes feeling, perception, volitional formations, and consciousness expansive and narrow. It makes form powerful and powerless; it also makes feeling, perception, volitional formations, and consciousness powerful and powerless,” then, Blessed One, because that great bodhisattva gives rise to this thought, the bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the prajnaparamita, meditation, vigor, patience, pure morality, and generosity paramitas, gives rise to this thought: “Such prajnaparamita enlarges and diminishes the eye ayatana; it also enlarges and diminishes the ear, nose, tongue, body, and mind ayatanas. It causes the eye ayatana to gather together and to disperse; it also causes the ear, nose, tongue, body, and mind ayatanas to gather together and to disperse.

It makes the eye ayatana limited and unlimited; it also makes the ear, nose, tongue, body, and mind ayatanas limited and unlimited. It makes the eye ayatana expansive and narrow; it also makes the ear, nose, tongue, body, and mind ayatanas expansive and narrow. It makes the eye ayatana powerful and powerless; it also makes the ear, nose, tongue, body, and mind ayatanas powerful and powerless,” then, Blessed One, because that great bodhisattva gives rise to this thought, the bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the prajnaparamita, meditation, vigor, patience, pure morality, and generosity paramitas, gives rise to this thought: “Such prajnaparamita enlarges and diminishes the form ayatana; it also enlarges and diminishes the sound, odor, taste, tangible-object, and dharma ayatanas. It causes the form ayatana to gather together and to disperse; it also causes the sound, odor, taste, tangible-object, and dharma ayatanas to gather together and to disperse.

It makes the form ayatana limited and unlimited; it also makes the sound, odor, taste, tangible-object, and dharma ayatanas limited and unlimited. It makes the form ayatana expansive and narrow; it also makes the sound, odor, taste, tangible-object, and dharma ayatanas expansive and narrow. It makes the form ayatana powerful and powerless; it also makes the sound, odor, taste, tangible-object, and dharma ayatanas powerful and powerless,” then, Blessed One, because that great bodhisattva gives rise to this thought, the bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the prajnaparamita, meditation, vigor, patience, pure morality, and generosity paramitas, gives rise to this thought: “Such prajnaparamita enlarges and diminishes the eye dhatu; it also enlarges and diminishes the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition.

It causes the eye dhatu to gather together and to disperse; it also causes the form dhatu through to the feelings arising with eye-contact as their condition to gather together and to disperse. It makes the eye dhatu limited and unlimited; it also makes the form dhatu through to the feelings arising with eye-contact as their condition limited and unlimited. It makes the eye dhatu expansive and narrow; it also makes the form dhatu through to the feelings arising with eye-contact as their condition expansive and narrow.

It makes the eye dhatu powerful and powerless; it also makes the form dhatu through to the feelings arising with eye-contact as their condition powerful and powerless,” then, Blessed One, because that great bodhisattva gives rise to this thought, the bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly entered the Great Vehicle, relying upon the perfections of prajnaparamita, meditative concentration, diligence, patience, pure discipline, and generosity, gives rise to this perception: Such prajnaparamita enlarges or diminishes the ear dhatu; it likewise enlarges or diminishes the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition; it causes the ear dhatu to aggregate or disperse; it likewise causes the sound dhatu through to the feelings that arise with ear-contact as their condition to aggregate or disperse; it makes the ear dhatu limited or unlimited;

it likewise makes the sound dhatu through to the feelings that arise with ear-contact as their condition limited or unlimited; it makes the ear dhatu broad or narrow; it likewise makes the sound dhatu through to the feelings that arise with ear-contact as their condition broad or narrow; it makes the ear dhatu powerful or powerless; it likewise makes the sound dhatu through to the feelings that arise with ear-contact as their condition powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this perception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly entered the Great Vehicle, relying upon the perfections of prajnaparamita, meditative concentration, diligence, patience, pure discipline, and generosity, gives rise to this perception: Such prajnaparamita enlarges or diminishes the nose dhatu; it likewise enlarges or diminishes the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as their condition; it causes the nose dhatu to aggregate or disperse; it likewise causes the odor dhatu through to the feelings that arise with nose-contact as their condition to aggregate or disperse; it makes the nose dhatu limited or unlimited;

it likewise makes the odor dhatu through to the feelings that arise with nose-contact as their condition limited or unlimited; it makes the nose dhatu broad or narrow; it likewise makes the odor dhatu through to the feelings that arise with nose-contact as their condition broad or narrow; it makes the nose dhatu powerful or powerless; it likewise makes the odor dhatu through to the feelings that arise with nose-contact as their condition powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this perception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly entered the Great Vehicle, relying upon the perfections of prajnaparamita, meditative concentration, diligence, patience, pure discipline, and generosity, gives rise to this perception: Such prajnaparamita enlarges or diminishes the tongue dhatu; it likewise enlarges or diminishes the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as their condition; it causes the tongue dhatu to aggregate or disperse; it likewise causes the taste dhatu through to the feelings that arise with tongue-contact as their condition to aggregate or disperse; it makes the tongue dhatu limited or unlimited;

it likewise makes the taste dhatu through to the feelings that arise with tongue-contact as their condition limited or unlimited; it makes the tongue dhatu broad or narrow; it likewise makes the taste dhatu through to the feelings that arise with tongue-contact as their condition broad or narrow; it makes the tongue dhatu powerful or powerless; it likewise makes the taste dhatu through to the feelings that arise with tongue-contact as their condition powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this perception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly entered the Great Vehicle, relying upon the perfections of prajnaparamita, meditative concentration, diligence, patience, pure discipline, and generosity, gives rise to this perception: Such prajnaparamita enlarges or diminishes the body dhatu; it likewise enlarges or diminishes the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as their condition; it causes the body dhatu to aggregate or disperse; it likewise causes the tangible-object dhatu through to the feelings that arise with body-contact as their condition to aggregate or disperse; it makes the body dhatu limited or unlimited;

it likewise makes the tangible-object dhatu through to the feelings that arise with body-contact as their condition limited or unlimited; it makes the body dhatu broad or narrow; it likewise makes the tangible-object dhatu through to the feelings that arise with body-contact as their condition broad or narrow; it makes the body dhatu powerful or powerless; it likewise makes the tangible-object dhatu through to the feelings that arise with body-contact as their condition powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this perception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly entered the Great Vehicle, relying upon the perfections of prajnaparamita, meditative concentration, diligence, patience, pure discipline, and generosity, gives rise to this perception: Such prajnaparamita enlarges or diminishes the mind dhatu; it likewise enlarges or diminishes the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as their condition; it causes the mind dhatu to aggregate or disperse; it likewise causes the mental-object dhatu through to the feelings that arise with mind-contact as their condition to aggregate or disperse; it makes the mind dhatu limited or unlimited;

it likewise makes the mental-object dhatu through to the feelings that arise with mind-contact as their condition limited or unlimited; it makes the mind dhatu broad or narrow; it likewise makes the mental-object dhatu through to the feelings that arise with mind-contact as their condition broad or narrow; it makes the mind dhatu powerful or powerless; it likewise makes the mental-object dhatu through to the feelings that arise with mind-contact as their condition powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this perception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly entered the Great Vehicle, relying upon the perfections of prajnaparamita, meditative concentration, diligence, patience, pure discipline, and generosity, gives rise to this perception: Such prajnaparamita enlarges or diminishes the earth dhatu; it likewise enlarges or diminishes the water, fire, wind, space, and consciousness dhatus; it causes the earth dhatu to aggregate or disperse; it likewise causes the water, fire, wind, space, and consciousness dhatus to aggregate or disperse; it makes the earth dhatu limited or unlimited; it likewise makes the water, fire, wind, space, and consciousness dhatus limited or unlimited; it makes the earth dhatu broad or narrow;

it likewise makes the water, fire, wind, space, and consciousness dhatus broad or narrow; it makes the earth dhatu powerful or powerless; it likewise makes the water, fire, wind, space, and consciousness dhatus powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this perception, that bodhisattva is not practicing prajnaparamita.

Furthermore, O Blessed One! If a great bodhisattva newly studying the Mahayana, relying upon the prajnaparamita, meditation, diligence, patience, moral discipline, and generosity paramitas, gives rise to this notion: “Such prajnaparamita makes ignorance greater or smaller; likewise, it makes formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress greater or smaller; it causes ignorance to gather together or disperse; likewise, it causes formations through aging and death, sorrow, lamentation, suffering, grief, and distress to gather together or disperse; it makes ignorance limited or unlimited;

likewise, it makes formations through aging and death, sorrow, lamentation, suffering, grief, and distress limited or unlimited; it makes ignorance broad or narrow; likewise, it makes formations through aging and death, sorrow, lamentation, suffering, grief, and distress broad or narrow; it makes ignorance powerful or powerless; likewise, it makes formations through aging and death, sorrow, lamentation, suffering, grief, and distress powerful or powerless,” then, O Blessed One, because that great bodhisattva gives rise to this notion, that bodhisattva is not practicing prajnaparamita.

Furthermore, O Blessed One! If a great bodhisattva newly studying the Mahayana, relying upon the prajnaparamita, meditation, diligence, patience, moral discipline, and generosity paramitas, gives rise to this notion: “Such prajnaparamita makes the generosity paramita greater or smaller; likewise, it makes the moral discipline, patience, diligence, meditation, and prajnaparamita paramitas greater or smaller; it causes the generosity paramita to gather together or disperse; likewise, it causes the moral discipline paramita through the prajnaparamita to gather together or disperse; it makes the generosity paramita limited or unlimited; likewise, it makes the moral discipline paramita through the prajnaparamita limited or unlimited; it makes the generosity paramita broad or narrow;

likewise, it makes the moral discipline paramita through the prajnaparamita broad or narrow; it makes the generosity paramita powerful or powerless; likewise, it makes the moral discipline paramita through the prajnaparamita powerful or powerless,” then, O Blessed One, because that great bodhisattva gives rise to this notion, that bodhisattva is not practicing prajnaparamita.

Furthermore, O Blessed One! If a great bodhisattva newly studying the Mahayana, relying upon the prajnaparamita, meditation, diligence, patience, moral discipline, and generosity paramitas, gives rise to this notion: “Such prajnaparamita makes internal emptiness greater or smaller;

likewise, it makes external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of shared characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the nonexistence of intrinsic nature greater or smaller; it causes internal emptiness to gather together or disperse;

likewise, it causes external emptiness through the emptiness of the nonexistence of intrinsic nature to gather together or disperse; it makes internal emptiness limited or unlimited; likewise, it makes external emptiness through the emptiness of the nonexistence of intrinsic nature limited or unlimited; it makes internal emptiness broad or narrow; likewise, it makes external emptiness through the emptiness of the nonexistence of intrinsic nature broad or narrow; it makes internal emptiness powerful or powerless; likewise, it makes external emptiness through the emptiness of the nonexistence of intrinsic nature powerful or powerless,” then, O Blessed One, because that great bodhisattva gives rise to this notion, that bodhisattva is not practicing prajnaparamita.

Furthermore, O Blessed One! If a great bodhisattva newly studying the Mahayana, relying upon the prajnaparamita, meditation, diligence, patience, moral discipline, and generosity paramitas, gives rise to this notion: “Such prajnaparamita makes suchness greater or smaller; likewise, it makes the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm greater or smaller; it causes suchness to gather together or disperse; likewise, it causes the dharma-dhatu through the inconceivable realm to gather together or disperse; it makes suchness limited or unlimited;

likewise, it makes the dharma-dhatu through the inconceivable realm limited or unlimited; it makes suchness broad or narrow; likewise, it makes the dharma-dhatu through the inconceivable realm broad or narrow; it makes suchness powerful or powerless; likewise, it makes the dharma-dhatu through the inconceivable realm powerful or powerless,” then, O Blessed One, because that great bodhisattva gives rise to this notion, that bodhisattva is not practicing prajnaparamita.

Furthermore, O Blessed One! If a great bodhisattva newly studying the Mahayana, relying upon the prajnaparamita, meditation, diligence, patience, moral discipline, and generosity paramitas, gives rise to this notion: “Such prajnaparamita makes the Noble Truth of suffering greater or smaller; likewise, it makes the Noble Truths of the origin of suffering, the cessation of suffering, and the path greater or smaller; it causes the Noble Truth of suffering to gather together or disperse; likewise, it causes the Noble Truths of the origin of suffering, the cessation of suffering, and the path to gather together or disperse; it makes the Noble Truth of suffering limited or unlimited;

likewise, it makes the Noble Truths of the origin of suffering, the cessation of suffering, and the path limited or unlimited; it makes the Noble Truth of suffering broad or narrow; likewise, it makes the Noble Truths of the origin of suffering, the cessation of suffering, and the path broad or narrow; it makes the Noble Truth of suffering powerful or powerless; likewise, it makes the Noble Truths of the origin of suffering, the cessation of suffering, and the path powerful or powerless,” then, O Blessed One, because that great bodhisattva gives rise to this notion, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the perfections of prajnaparamita, meditative concentration, vigor, patience, moral discipline, and generosity, gives rise to this conception: “Such prajnaparamita makes the four meditative absorptions greater or smaller; it likewise makes the four immeasurables and the four formless concentrations greater or smaller; it makes the four meditative absorptions gathered together or dispersed; it likewise makes the four immeasurables and the four formless concentrations gathered together or dispersed; it makes the four meditative absorptions limited or unlimited; it likewise makes the four immeasurables and the four formless concentrations limited or unlimited;

it makes the four meditative absorptions expansive or confined; it likewise makes the four immeasurables and the four formless concentrations expansive or confined; it makes the four meditative absorptions powerful or powerless; it likewise makes the four immeasurables and the four formless concentrations powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the perfections of prajnaparamita, meditative concentration, vigor, patience, moral discipline, and generosity, gives rise to this conception: “Such prajnaparamita makes the eight liberations greater or smaller; it likewise makes the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality greater or smaller; it makes the eight liberations gathered together or dispersed; it likewise makes the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality gathered together or dispersed; it makes the eight liberations limited or unlimited;

it likewise makes the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality limited or unlimited; it makes the eight liberations expansive or confined; it likewise makes the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality expansive or confined; it makes the eight liberations powerful or powerless; it likewise makes the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the perfections of prajnaparamita, meditative concentration, vigor, patience, moral discipline, and generosity, gives rise to this conception: “Such prajnaparamita makes the four foundations of mindfulness greater or smaller; it likewise makes the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path greater or smaller; it makes the four foundations of mindfulness gathered together or dispersed; it likewise makes the four right efforts through the eightfold noble path gathered together or dispersed; it makes the four foundations of mindfulness limited or unlimited;

it likewise makes the four right efforts through the eightfold noble path limited or unlimited; it makes the four foundations of mindfulness expansive or confined; it likewise makes the four right efforts through the eightfold noble path expansive or confined; it makes the four foundations of mindfulness powerful or powerless; it likewise makes the four right efforts through the eightfold noble path powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the perfections of prajnaparamita, meditative concentration, vigor, patience, moral discipline, and generosity, gives rise to this conception: “Such prajnaparamita makes the gateway to liberation through emptiness greater or smaller; it likewise makes the gateways to liberation through signlessness and wishlessness greater or smaller; it makes the gateway to liberation through emptiness gathered together or dispersed; it likewise makes the gateways to liberation through signlessness and wishlessness gathered together or dispersed; it makes the gateway to liberation through emptiness limited or unlimited;

it likewise makes the gateways to liberation through signlessness and wishlessness limited or unlimited; it makes the gateway to liberation through emptiness expansive or confined; it likewise makes the gateways to liberation through signlessness and wishlessness expansive or confined; it makes the gateway to liberation through emptiness powerful or powerless; it likewise makes the gateways to liberation through signlessness and wishlessness powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the perfections of prajnaparamita, meditative concentration, vigor, patience, moral discipline, and generosity, gives rise to this conception: “Such prajnaparamita makes the five kinds of eyes greater or smaller; it likewise makes the six superknowledges greater or smaller; it makes the five kinds of eyes gathered together or dispersed; it likewise makes the six superknowledges gathered together or dispersed; it makes the five kinds of eyes limited or unlimited; it likewise makes the six superknowledges limited or unlimited; it makes the five kinds of eyes expansive or confined; it likewise makes the six superknowledges expansive or confined;

it makes the five kinds of eyes powerful or powerless; it likewise makes the six superknowledges powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the perfections of prajnaparamita, meditative concentration, vigor, patience, moral discipline, and generosity, gives rise to this conception: “Such prajnaparamita makes the ten powers of a Buddha greater or smaller; it likewise makes the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha greater or smaller; it makes the ten powers of a Buddha gathered together or dispersed; it likewise makes the four fearlessnesses through the eighteen distinctive qualities of a Buddha gathered together or dispersed; it makes the ten powers of a Buddha limited or unlimited;

it likewise makes the four fearlessnesses through the eighteen distinctive qualities of a Buddha limited or unlimited; it makes the ten powers of a Buddha expansive or confined; it likewise makes the four fearlessnesses through the eighteen distinctive qualities of a Buddha expansive or confined; it makes the ten powers of a Buddha powerful or powerless; it likewise makes the four fearlessnesses through the eighteen distinctive qualities of a Buddha powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, O Blessed One! If a great bodhisattva who is newly training in the Great Vehicle relies upon the prajnaparamita of meditative concentration, vigor, patient endurance, moral discipline, and generosity, and gives rise to this conception: Such prajnaparamita makes the quality of non-forgetfulness greater or smaller; it also makes the nature of constant equanimity greater or smaller; it causes the quality of non-forgetfulness to gather together or disperse; it also causes the nature of constant equanimity to gather together or disperse; it makes the quality of non-forgetfulness limited or limitless; it also makes the nature of constant equanimity limited or limitless; it makes the quality of non-forgetfulness broad or narrow;

it also makes the nature of constant equanimity broad or narrow; it makes the quality of non-forgetfulness powerful or powerless; it also makes the nature of constant equanimity powerful or powerless—then, O Blessed One, because that great bodhisattva gives rise to this conception, he is not practicing prajnaparamita.

Fascicle 175

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